Luke indicated that Jesus said to them (ὁ δὲ εἶπεν πρὸς αὐτούς) to give back to the Emperor Caesar (Τοίνυν ἀπόδοτε τὰ Καίσαρος), the things that are of the Emperor Caesar’s (Καίσαρι)! However, give to God the things that are God’s (καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ). There is something similar in Matthew, chapter 22:21, and in Mark, chapter 12:17, almost word for word. Mark said that Jesus responded to them (ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς) by telling them to give to the Roman emperor Caesar the things that belonged to the emperor (Τὰ Καίσαρος ἀπόδοτε Καίσαρι). At the same time, they should give to God the things that belong to God (καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ). Matthew said that Jesus responded to them (τότε λέγει αὐτοῖς) by telling them to give to the Roman emperor Caesar the things that belonged to the emperor (Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι). At the same time, they should give to God the things that belong to God (καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ). Jesus appeared to accept the Roman rule and its taxing policies. He also had a milder view of their tax collectors. With this ambiguous answer, Jesus avoided offending Jewish nationalists and the Roman Empire party and its officials. Thus, the Roman and Jewish parties were both satisfied and unsatisfied at the same time. If everything belonged to God, do not pay this tax. If everything belonged to the Roman Empire, pay the tax. The choice was theirs. He was not going to tell them what to do. This statement of Jesus has become the basic Christian understanding of the relationship between religious churches and civilian states. Do you see a difference between Church regulations and civic state regulations?

Luke indicated this group asked whether it was lawful for them (ἔξεστιν ἡμᾶς) to pay taxes (φόρον δοῦναι) to Caesar (Καίσαρι), the Roman Emperor, or not (ἢ οὔ)? This is similar to Matthew, chapter 22:17, and Mark, chapter 12:14, but slightly different. They wanted to know what Jesus thought about the Roman tax law. Mark said that they asked him whether it was lawful to pay the poll tax to Caesar or not (ἔξεστιν δοῦναι κῆνσον Καίσαρι ἢ οὔ)? They wanted to know the practical answer about whether they should pay this tax or not (δῶμεν ἢ μὴ δῶμεν)? Matthew indicated that these Pharisee disciples and the Herodians tried to trick Jesus. They wanted to know what Jesus thought about the Roman tax. They asked him (εἰπὸν οὖν ἡμῖν) what did he think (τί σοι δοκεῖ). Was it lawful to pay the poll tax to Caesar or not (ἔξεστιν δοῦναι κῆνσον Καίσαρι ἢ οὔ)? Rome had an annual personal census tax of one denarius worth about $1.50 USA, not that much. However, many of the Roman tax collectors were considered sinners. Jesus, on the other hand, had a milder view of these tax collectors. He appeared to accept the Roman rule and its taxing policies. As the political party of the Romans, the Herodians were there. The Israelites with the Pharisees were there also. Thus, his answer might offend someone. In fact, some Jewish zealots refused to pay any civil tax to the emperor. Do you like to pay taxes?

Luke noted that this first registration was taken (αὕτη ἀπογραφὴ πρώτη ἐγένετο) when Quirinius was governing Syria (ἡγεμονεύοντος τῆς Συρίας Κυρηνίου). Quirinius was the legate of Syria from 6 CE-12 CE. He was born 51 BCE and died at the age of 72 in 21 CE. He did take a census or registration for tax purposes in 6 CE when he took over. This led to the revolt of Judas the Galilean and the formation of the Jewish Zealots, who opposed Roman rule. They opposed this census for the purposes of taxation by Quirinius, the Governor of Syria. The one problem is that this census took place 10 years after Herod had died. However, the birth of Jesus and John was placed during the reign of Herod. Thus, there is a problem with this dating by Luke, who may have been confused about these historical details.

This is similar to Matthew, chapter 27:37, but the inscription had the name of Jesus on it also there. In Luke, chapter 23:38, it was the same as here in Mark. John, chapter 19:19-22, has a dialogue with Pilate and the Jewish leaders about the appropriateness of this inscription, whether it should have said that he claimed to be the King of the Jews, not that he was the King of the Jews. Mark simply stated that this was the inscription charge or accusation written against Jesus (καὶ ἦν ἡ ἐπιγρὴ τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη). The written charge was “The King of the Jews (Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ).” Clearly, this was the Roman charge against Jesus, insurrection, since he claimed to be the King of the Jews against the Roman rule. There is some dispute whether this title was in Greek or Latin. John, chapter 19:19-20, said that the inscription was written in Hebrew, Greek, and Latin. In the Catholic tradition the Latin title abbreviation was INRI for Iesvs Nazarenvs Rex Iudaeorvm that can be found on many crucifixes.

There is something similar in Matthew, chapter 22:21, and in Luke, chapter 20:25, almost word for word. Mark said that Jesus responded to them (ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς) by telling them to give to the Roman emperor Caesar the things that belonged to the emperor (Τὰ Καίσαρος ἀπόδοτε Καίσαρι). At the same time, they should give to God the things that belong to God (καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ). Jesus appeared to accept the Roman rule and its taxing policies, as he also had a milder view of their tax collectors. With this ambiguous answer, Jesus avoided offending Jewish nationalists and the Roman Empire party and its officials. Thus, the Roman and Jewish parties were both satisfied and unsatisfied at the same time. If everything belonged to God, do not pay this tax. If everything belonged to the Roman empire, pay the tax. The choice was theirs. He was not going to tell them what to do. This statement of Jesus has become the basic Christian understanding of the relationships between religious church organizations and state civic organizations.

Mark has a long descriptive story about this birthday party of Herod. Matthew, chapter 14:6-12, has a more summary statement about this party, while Luke made no mention of it. Mark explained about the guests at this birthday party. He said that an opportunity arose for a festival day (Καὶ γενομένης ἡμέρας εὐκαίρου) on the celebration of King Herod’s birthday (ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ). King Herod gave a banquet dinner (δεῖπνον ἐποίησεν) for his courtiers or noblemen (τοῖς μεγιστᾶσιν αὐτοῦ), his military officers or captains (καὶ τοῖς χιλιάρχοις), and the other prominent leaders of Galilee (καὶ τοῖς πρώτοις τῆς Γαλιλαίας). Anybody who was of any importance in Galilee would have been there, since Herod was the tetrarch or so-called king of Galilee, under Roman rule.

This is similar to Mark, chapter 15:26 and Luke, chapter 23:38. John, chapter 19:19-22, has a dialogue with Pilate and the Jewish leaders about the appropriateness of this inscription. Matthew simply stated that they put this charge or accusation against Jesus over his head (καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ). The written charge was (τὴν αἰτίαν αὐτοῦ γεγραμμένην) “This is Jesus, the King of the Jews (ΟΥΤΟΣ ΕΣΤΙΝ ΙΗΣΟΥΣ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ).” The argument in John, was whether it should have said that he claimed to be the King of the Jews, not that he was the King of the Jews. Clearly, this was the Roman charge against Jesus, insurrection, since he claimed to be the King of the Jews against the Roman rule.